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furd to think that they should make Part of that Happiness.

He thews therefore, that Disparity of external Possessions among Men was for the Sake of Society, 1. to promote the Harmony and Happiness of a System :

Order is Heav'n's first Law; and, this confeft, Some are, and must be, greater than the reft, More rich, more wise, Because the Want of external Goods in some, and the Abundance in others, increase general Harmony in the Obliger and the Obliged.

Yet here (fays he) mark the impartial Wisdom of Heaven ; this very Inequality of Externals, by contributing to general Harmony and Order, produceth an Equality of Happiness amongst Individuals; and for that very Realon,

Heav'n to Mankind impartial we confess, If all are equal in their Happiness : But mutual Wants this Happiness increase, All Nature's Diff'rence keeps all Nature's Peace. Condition, Circumstance is not the Thing: Bliss is the same, in Subject, or in King; . In who obtain Defence, or who defend ; In him who is, or him who finds a Friend. Heay'n breaths thro' every Member of the Whole One common Blessing as one common Soul.

2. This Disparity was neceffary, because, if external Goods were equally diftributed, they would occasion perpetual Discord amongft Men all equal in Power: : ; . .

. But Fortune's Gifts if each alike poffeft, And each were equal, must not al conteft. .

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